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CHAPTER 3. MAXIMS OF YOGA: A SENSE OF WONDER The bliss of samadhi does not depend on anything, it is unconditional. It depends neither on your intellect nor on your body. It makes no difference whether you are worthy or unworthy, nor does it depend on your family, your education, your looks or your sex, or your casts or your religion or your age. It is absolutely unconditional joy because it is your very own treasure. It is within you already. You are born with it. It is only that you have not paid attention to it; that is all. You have merely forgotten it, not lost it. Just turn your eyes; look back and take a look at yourself. It is not that a clever person will attain more bliss of samadhi and a dull person less. This is not at all the case. Even illiterate people reach there. Kabir, who was illiterate, unlettered, reached where Buddha reached. And when both reach, there is not an iota of difference between the two. The bliss of samadhi is the very nature of existence. Whether you are fair or dark on your periphery, ugly or beautiful, healthy or unhealthy – whether your brain is filled with the words of various doctrines or not – all of this does not matter at all. Your being is sufficient. That you exist is enough. Therefore, all meditation is a quest to become pure. When you forget the body, forget the mind, then you will begin to attain the joy of existence, the bliss of samadhi. Just try to do one thing: try to forget the body and the mind for some time. As soon as they are forgotten you begin to remember the soul. As long as you are aware of body and mind you cannot remember the soul. The mind and body are on the periphery, whereas the soul is at the center. You cannot look at both of them at the same time. In this meditation camp if you could forget the body and mind for a little while you will gain the taste of the bliss of samadhi. Once you get the taste, that is enough. Your life will take a different turn. It is the initial taste that is difficult. Once you know, once you have turned within and seen, then you know the trick. Then whenever you turn you will see. All the effort is needed in this initial turning in. Once the key is in your hands, you are the master. Then you can taste this pleasure at will. You may wander fearlessly in the world now, and nobody can steal your treasure. Wherever you are, you may be a shopkeeper attending your customer, this bliss is with you and you experience it. One thing will start happening: you will stop seeking worldly pleasures. When the supreme joy is attained who cares about trivial pleasure? When diamonds and rubies are in your hands who will hold on to colored stones? They will drop by themselves; you need not renounce them. For this reason I always say that a wise person renounces nothing; that which is useless, falls away by itself. Ignorant people renounce because renunciation is very painful for them. They have no knowledge of what is meaningful, and they are busy renouncing the meaningless. But the mind clings. The mind says: You are leaving what is in your hands, and how can you trust that which is not yet in your grasp? Besides, who even knows whether it exists or not? So I tell you to give up nothing. I only tell you to have one taste of the bliss of samadhi. This simple taste will become the supreme renunciation in your life. Then you will know for yourself what is useless and once we know a thing to be useless, we feel no misgivings about letting go of it. Then it falls on its own. There was a great saint of Bengal, Yukteshwar Giri. He was known as a great renunciate. A wealthy person once came to him and said, ”You are a great renunciate.” The Great Path 62 Osho
CHAPTER 3. MAXIMS OF YOGA: A SENSE OF WONDER Giri laughed out loud. ”Look at him!” he said, pointing to the man. ”Look at him! He is a great renunciate himself, and he is calling me one. Don’t try to trap me with your words, my good man!” Everyone was shocked, even his disciples. They begged him to explain because there was no doubt that Giri was a great renunciate. Giri said, ”Suppose there is a pile of diamonds and a pile of pebbles. This man holds on the pebbles, while I hold on the diamonds! And he thinks I am a renunciate!” Who has renounced, Mahavir or you, Buddha or you? You have renounced, for you hold on to rubbish. You have discarded the joy of samadhi in favor of the anxiety-ridden affairs of the periphery, and what have you got in exchange for your bliss is so flimsy. So coarse and crude! So stale and dirty! The worldly man is a great renunciate, but he thinks the sannyasin is the renunciate. In fact, worldly men look at sannyasins with pity: ”Poor things, they have left everything. They have missed all of life’s pleasures.” They revere sannyasins and deep down pity them, too: ”Poor things! They have renounced everything without enjoying anything. At least some things they should have enjoyed!” But worldly man have no ideas whom they are talking about. The sannyasin has experienced the greatest enjoyment. He has been invited by the vast existence to partake of the greatest of all enjoyments. I do not ask you to give up anything. I only ask you to know, to taste. This very taste then will slowly displace all that is useless and trivial in your life. The useless just falls away; it needs to be renounced. Enough for today. The Great Path 63 Osho
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